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MATT. xxviii. part of ver. 5. and 7.

Jerusalem 5 --who was crucified.

7 And go-and tell his disciples—he goeth before you into
Galilee; there shall ye see him.

MARK xvi. part of ver. 6.
6 And he saith unto them-ye seek Jesus-he is risen; he is
not bere.

Salome, and the other Mary, leave the Sepulchre.

MATT. xxviii. 8. MARK xvi. 8.
Mt.xxviii.8. And they went out quickly from the tomb, with fear,
Mark xvi.8. and fled from the tomb; for they trembled, and were

amazed : neither said they any thing to any man ; for

they were afraid "3. Mt.xxviii.8. and with great joy, they did run to tell his disciples.

MARK xvi. part of ver. 8. 8 And they went out quickly

John xx. 3.

Peter and John, as soon as they hear the report of Mary

Magdalene, hasten to the Sepulchre, which they inspect,
and immediately depart.

JOHN XX. 3-10.
" Peter therefore went forth, and that other disciple,
and came to the sepulchre.

13 Their emotion and agitation were so great, that they were
confused and overpowered with the mingled sentiments of asto-
nisbment, incredulity, fear, and delight. What will be our own
overpowering emotions, when we shall behold the same Saviour
in glory, on our own resurrection from the dead.

" I have preferred the decision of Townson and West, to that of Dr. Lardner and Mr. Cranfield, with respect to the insertion of Luke xxiv. 12. as parallel with this passage of St. John. West's arguments on this point induced both Pilkington and Doddridge to alter their harmonies according to his arrangement. There is reason to believe that the Evangelists have observed, in the events they severally record on the subject of the resurrection, an exact order of time. But this is an exception, if St. Luke and St. Jobp both describe the same going of St. Peter to the sepulcbre: for that in which St. Peter and St. John went together was before any report of the women concerning a vision of angels. When St. Peter went with St. John, it was in consequence of his interview with Mary Magdalene; it is expressly asserted that he descended into the sepulchre, and saw the linen clothes lie; he went at this time to be satisfied that the body was actually removed. In the visit mentioned by St. Luke, it appears that his object was to ascertain if he also could see the angels who had been visible to the women, mentioned Matt. xxviii. 8. The two visits of St. Peter are represented as proceeding from different motives, and the circumstances attending them are related as having taken place si separate parts of the tomb...See Townson, Cranfield, West, and their references.



John XX.4. So they ran both together : and the other disciple did Jerusalem.

outrun Peter, and came first to the sepulchre.

And he, stooping down, and looking in, saw the linen clothes lying ; yet went he not in.

Then cometh Simon Peter following him, and went into
he sepulchre, and seeth the linen clothes lie;

And the napkin that was about his head, not lying with
the linen clothes, but wrapped together in a place by

Then went in also that other disciple which came first
to the sepulchre, and he saw and believed 'S.


16 The disciple whom Jesus loved came first to the sepulchre, and when he had stooped (standing on the fluor of the outer apartment, that he might look iuto the burying-place), saw the linen clothes lie ; yet went he not in. Put Peter went in, &c. &c. that is, from the floor he went down into the cave itself, where the rows of graves were, 1913, in which, however, the body of Jesus only had been deposited.

St. Peter entered and examined the tomb, St. John went in also; and he says of himself, “ And he saw and believed (a). What he saw was the same that St. Peter did: but what did he believe? An answer to this, I trust, we shall be able to collect from some circumstances in the history. When Peter went into the tomb he saw the linen clothes, kéljeva, lying at full length, as when the body was in them; and the napkin, évtet vlıypevov, folded up in wreathes in the form of a cap (b), as it had been when it was upon our Lord's head. The Apostle, bewpci, accu. rately viewed, with some degree of contemplation, the burial clothes lying thus in such remarkable order : and it is no wonder that be was astonished at this state of the tomb, which he could not account for; and though it might have seemed to him to border somewhat on the miraculous, yet it does not appear, from this part of the history, that he had any idea of the reality of our Lord's resurrection (c). The astonishment of Peter excited the attention of John, who then went down into the sepulchre, and on seeing that the body must have miraculously slipped out of its grave clothes, which lay in their right order, he saw and believed.

St. John's belief, then, of the resurrection arose from what he saw ; " He saw and believed: but, at the same time, be honestly and candidly acknowledges his “slowness of heart to believe the sure word of prophecy;" and seems in a manner to reprehend himself for grounding his belief merely on what he saw, when he should have founded it rather on the unerring prophecies of Scripture, which were written for his learning; but he adds, as an apparent apology, “ that they knew not the Scripture, that he must rise again from the dead." The interpretation contended for, seems to flow in a natural and easy manner from the context of the Evangelist, and shows the inutility of or before ETUSEVCEV in the Cambridge Ms. or ver

the Latin translation of which has no negative par. ticle (a). But however we must be allowed to assert, that neither a report nor insinuation of the resurrection was necessary to John's believing it: he might bave believed the resurrection, and did believe it, as the context of the Evangelist shows, without any prior report; and he io ferred it, as be reasonably might, from the state of the tomb, which afforded to an impartial and thoughtful mind, a very strong presumptive


Jobs xx. 9. For as yet they knew not the scripture, that he must Jerusalem.

rise again from the dead.
10. Then the disciples went away again unto their own


Mary Magdalene having followed Peter and John, remains

at the Sepulchre after their departure.

JOHN XX. part of ver. 11.
Jobs xx. ll. But Mary stood without, at the sepulchre, weeping ".

argument of the reality of that miracle. When St. John there-
fore entered the tomb, and accurately examined the linen
clothes, a new combination of ideas must have extorted from
him a belief which he could not have had before ; a belief of
something more momentous than the report that the body had
been taken away: and what belief could this have been but of
the resurrection? We may observe also, that St. Jobn's be-
lieving the resurrection from what he saw, is contrasted with his
not knowing, and therefore, not believing, it from Scripture.

If it be said, that when the women told the eleven of the
resurrection, the Apostles disbelieved them, and received their
report as idle tales, and that this account therefore is incon-
sistent with St. John's believing the resurrection, it may be
answered, it is not necessary to suppose that St. John made a
public declaration of his belief: he might have thought it pru-
dent to keep it inwardly to himself; for," he might have be-
lieved that Christ had risen again, though this faith or belief
was yet weak, and stood in need of some further proof to con-
firm it.” Therefore, while the women were reporting their
glad tidings, and most of the Apostles scoffing at them as idle
tales, St. John, who had no positive certainty of the truth of
what they asserted, might have beld his peace, and said nothing
either for or against them; in which case, it might have been
then presumed that he was in the same mood of thinking as the
the others, though he takes care himself to tell us, tbat he was

(a) John xx. 8. . (6) Luke xxiv. 12. (c) Lake xxiv. 26, 26.
(d) See Doddridge's Family Expositor. (e) See on this verse Arch-
bishop Newcome, ap Bowyer's Conjectures, p. 329.

16 Mary, says Lightfoot, stood at the sepulchre without ; that
is, within the cave, on the floor, but without that deeper cave,
where the 1913, or places for the bodies were deposited. She
had followed the disciples, but they had left the sepulcbre im-
mediately that they had satisfied themselves of the absence of
the body. She now arrived the second time at the tomb, and
disappointed at finding they had left it without communicating
the result of tbeir inquiry, she weeps at the supposed profa-
nation of the sepulchre by the unknown hands which had re-
moved the body of her Lord, and at the scene of misery, au-
· guish, and death, to which she had been witness. That Mary
was now alone, is evident from the manner in which St. Mark,
xvi. 9. describes the appearance of our Lord to her, as well as
from the way in which the same narrative is told at greater
length by John, xx. 11-14,

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Mary Magdalene looks into the Tomb, and sees two Angels.
JOHN XX. part of ver. 11. ver. 12, 13. and


of ver. 14. Johnxx. 11. And as she wept, she stooped down and looked into the Jerusalem.

12. And seeth two angels !? in white, sitting, the one at the

17 As the Cherubim were represented bending over the ark, as
if desiring to look into the deep mysteries of God, so were the
heavenly messengers engaged, when they were seen by the first
human being, who was more deeply interested than they could
have been in the death and resurrection of Christ. The doctrine
of the ministry of angels, so much esteemed by the primitive
Church, as well as by the most eminent and pious Christians of
all ages, has now become one of those which, without any one
well founded argument, is to be reasoned away. The repeated
appearances of angels, both in the old and new dispensations,
seem designed to point out to us the near, though mysterious,
connection of the invisible state with that which we now inbabit.
And what can be more consolatory to the believer than the idea
which this, and other passages of Scripture, appear so much
to corroborate, than the belief that the angels of heaven are
around us, the ministering spirits of God, for our good watch-
ing over us, and fulfilling the wisdom of bis providence. Why
should this opinion be disclaimed? Angels were present at the
creation; they have been repeatedly manifested to man. To
Isaiah the Seraphim appeared veiling their faces with wide-
spreading wings. The form that was visible to Ezekiel had the
semblance of a lambent flame, enveloping what seemed its body.
To the women they appeared in shining garments, and to the
keepers at the sepulchre as lightning, with raiment white as
śnow. They are the happy possessors of that blessedness to
which the spirits of the departed hope to be admitted. And
they shall be again visible in their thousands of thousands, at
that magnificent and glorious triumph, when the Ancient of
Days shall sit on the throne of his glory, and the assembled
universe be summoned before his high tribunal. Is it impos-
sible, then, that they are the invisible, yet efficient agents, in
many of those innumerable events which are attended with
moral and religious benefit to individuals, and to the world;
which are but too generally ascribed to incidental circum-
stances, or to the well laid plans of human policy.

The soul of man is gifted with powers and properties which are distinct from the human body, and which it possesses in common with superior beings. I cannot believe, therefore, that idea to be irrational, which represents the manner of our present union with the invisible world by the following ingenious and curious image. Suppose a number of lighted lamps were placed in a room, one of which only was covered with an earthen vessel, the lamp so encumbered, as soon as the covering was either broken or removed, would find itself in the same state and condition with the other lamps. So it may be with the accountable spirit of man. The earthen vessel of the body may be broken by violence, or silently destroyed by sickness or age, but, as soon as the veil or the covering of the body be removed, the unfettered spirit finds itself the companion of kindred spirits, which, though now unseen, are continually surrounding it. The time is not far hence, when we shall know, even as we are known ; in the mean time, the very attempt to speculate upon these things, elovates and purifies the mind (a).

John xx. 12. head, and the other at the feet, where the body of Jesus Jerusalem,

had lain.
13. And they say unto her, Woman, why weepest thou ?

She saith unto them, Because they have taken away my

Lord, and I know not where they have laid him.
14. And when she had thus said, she turned herself back,
and saw Jesus standing.

Christ first appears to Mary Magdalene, and commands

her to inform the Disciples that he had risen.

MARK xvi. 9. JOHN XX. part of ver. 14. and ver. 15–17.
Mark xvi. 9. Now when Jesus was risen early the first day of the

week, he appeared first to Mary Magdalene ', out of
whom he had cast seven devils.

(a) On the subject of angels, see Wheatley's Sermons, Hainmond on the Angelic Life, a very carious and valuable work, a sermon of Bishop Bull's, &c. &c.

18 As wonan brought death into the world, a woman was made the first witness of the resurrection of life. of the manner of Christ's existence aster he arose from the dead, we can form no possible, or adequate conception. The doctrine of the re. surrection of the same body was, and is, one of the most incomprehensible difliculties of Christianity; and our Lord therefore has condescended to teach it, not like the generalily of his other doctrines, by arguments and reasoning, but by repeated facts: and those of the most undeniable nature. And he taught it, lastly, by his appearing to his disciples after his resurrection.

Before that time our Lord had lived among his disciples as a man among his companions. He was in all points like uuto them, sin only excepted. After that event his body, though to appearance the sane as it had ever been, assumed various properties and powers which it bad not before possessed. We read, that when the disciples had assembled in a room, the doors of which were shut for fear of the Jews, Jesus suddenly stood in the midst. On the evening of the day of his resurrection, he joins himself to two of his disciples as they were going to Emmaus. He enters into conversation with them. He talks of the Scriptures and of himself, till their hearts burn within them. But their eyes were holden, and they did pot kvow bim. When they canje to their own home, he sat down with theni, and then it was, in breaking the bread, that he made bimself koown; but at the very instant, when they were filled with joy, he became ipvisible: he vanished out of their sight. Before his resurrection our Lord had conversed familiarly with his disciples : after that event he was seen only occasionally among them, in a more solemo and mysterious

His great object on these occasions secms to have been, to increase their laith, and to convince them that the same body they had beheld committed to the ground, was now raised to life again, in a glorified wurm. He proves to them that a duor, or a wall, or the sides of a grave, could not oppose bis progress. He passes through solid matter as through the yielding air, yet he had still a body which they could touch and


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